<h2>Name</h2>
<p>
It is derived from the very first verse; <em>Wayl-ul-lil mutaffifin</em>.
</p>
<h2>Period of Revelation</h2>
<p>
The style of the Surah and its subject matter clearly show that it was
revealed in the earliest stage at Makkah, when surah after surah was
being revealed to impress the doctrine of the Hereafter on the
people's minds. This Surah was revealed when they had started
ridiculing the Muslims and disgracing them publicly in the streets and
in their assemblies, but persecution and manhandling of the Muslims
had not yet started. Some commentators regard this as a Madani Surah.
This misunderstanding has been caused by a tradition from Ibn Abbas
according to which when the Holy Prophet (upon whom be peace) arrived
in Madinah, the evil of giving short weight and measure was widespread
among the people there. Then Allah sent down <em>Wayl ul-lil mutaffifin</em>
and the people began to give full weight and measure. (Nasa'i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Baihaqi: <em>Shu`ab-il-Iman</em>) But, as we have
explained in the introduction to Surah Ad-Dahr, the common practice
with the Companions and their successors was that when they found that
a verse applied to a certain matter of life, they would say that it
had been sent down concerning that particular matter. Therefore, what
is proved by the tradition of Ibn Abbas is that when after his
emigration to Madinah the Holy Prophet (upon whom be peace) saw that
the evil was widespread among the people there, he recited this Surah
before them by Allah's Command and this helped them mend their ways.
</p>
<h2>Theme and Subject Matter</h2>
<p>
The theme of this Surah too is the Hereafter. In the first six verses
the people have been taken to task for the prevalent evil practice in
their commercial dealings. When they had to receive their due from
others, they demanded that it be given in full, but when they had to
measure or weigh for others, they would give less than what was due.
Taking this one evil as an example out of countless evils prevalent in
society, it has been said that it is an inevitable result of the
heedlessness of the Hereafter. Unless the people realized that one day
they would have to appear before God and account for each single act
they performed in the world, it was not possible that they would adopt
piety and righteousness in their daily affairs. Even if a person might
practise honesty in some of his less important dealings in view of
"honesty is the best policy", he would never practise honesty on
occasions when dishonesty would seem to be "the best policy". Man can
develop true and enduring honesty only when he fears God and sincerely
believes in the Hereafter, for then he would regard honesty not merely
as "a policy" but as "a duty" and obligation, and his being constant
in it, or otherwise, would not be dependent on its being useful or
useless in the world. 
</p>
<p>
Thus, after making explicit the relation between
morality and the doctrine of the Hereafter in an effective and
impressive way, in vv. 7-17, it has been said: The deeds of the wicked
are already being recorded in the black list of the culprits, and in
the Hereafter they will meet with utter ruin. Then in vv. 18-28, the
best end of the virtuous has been described and it has been laid that
their deeds are being recorded in the list of the exalted people, on
which are appointed the angels nearest to Allah. 
</p>
<p>
In conclusion, the
believers have been consoled, and the disbelievers warned, as if to
say: "The people who are disgracing and humiliating the believers
today, are culprits who, on the Resurrection Day, will meet with a
most evil end in consequence of their conduct, and these very
believers will feel comforted when they see their fate."
</p>

